Thera 5.3: Girimananda
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(200):Girimananda Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter V. Five Verses =200. Girimānanda= Reborn in this Buddha-age at Rājagaha as the son of King Bimbisara's priest, he was named Girimānanda. He saw the power and majesty of a Buddha when the Lord(Buddha) attended the meeting at Rājagaha, and he entered the Monk’s order. During his studies he stayed awhile at a village, then came back to the town to salute the Lord(Buddha). And Bimbisāra the maharāja heard of his coming, and going to him, said: 'Do you live here, your reverence; I will supply your needs.' But from his much business he forgot, so that the Thera lived in the open. And the weather-gods held off the rain for fear of wetting the Thera. Then the king, noting the drought, built him a hermitage. And the Thera, sheltered in his hut, put forth all his efforts, and combining energy and calm, conjured up insight and won arahantship(enlightenment). Then, delighted at its advent, he declared aññā''(supreme attainment)'' while the rain fell from above: ---- 325 Vassati 38 devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā,|| Tassaɱ viharāmi vūpasanto|| Atha ve patthayasī pavassa deva.|| || 326 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā,|| Tassaɱ viharāmi santacitto|| Atha ve patthayasī pavassa deva.|| || 327 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā,|| Tassaɱ viharāmi vītarāgo|| Atha ve patthayasī pavassa deva.|| || 328 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā,|| Tassaɱ viharāmi vītadoso|| Atha ve patthayasī pavassa deva.|| || 329 Vassati devo yathā sugītaɱ|| Channā me kuṭikā sukhā nivātā,|| Tassaɱ viharāmi vītamoho|| Atha ve patthayasī pavassa deva.|| || ---- 325 God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed. In that I live, my heart serene and calm. Now an it pleass you to rain, god, rain! 326 God rains as it was a melody most sweet. Snug is my little hut, sheltered, well-roofed. In that I live, and peace within my heart. Now, etc. 327 193 In that I live, all passion cleaned away. ........... 328 In that I live, all hatred cleaned away. ........... 329 In that I live, all error cleaned away. Now an it pleass you to rain, god, rain!1 ---- 1 Cf. I. and LI.-LIV. There is such a uniformity in these references to a carelessly benevolent patron that the six poems and their legends lose individual validity. ---- =5.3 200 Commentary on the stanza of Girimānandatthera= The stanza starting with Vassatī devo constitutes that of the venerable thera Girimānanda. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home at the time of the Blessed One Sumedha; on having come of age, he was leading a household life when, on the death of his own wife and son he became pierced by the arrow of sorrow (sokasalla), entered the forest, and there when his arrow of sorrow was extracted (abbūḷhe) by the Master after having taught the truth (dhamma), he became pious-minded, reverentially offered sweet-scented flowers (to Him) paid his homage with five kinds of earth-touchings (pañcapatiṭṭhita), clasped his hands on his head and made his praise (of Him). On account of that act of merit, he wandered about his rounds of repeated rebirths, among divine and human beings and was reborn as the son of the chaplain (purohita) of King Bimbisāra, at Rājagaha, when this Buddha arose. His name was Girimānada. On having attained the age of intelligence, he happened to have seen the power of the Buddha, when the Master reached Rājagaha, aptly gained pious faith, became a monk, and doing his monk’s duties, he dwelt in a village monastic residence, for a few days and went to Rajaha in order to pay his homage to the Master. The great king Bimbisāra, on having heard of his arrival, approached the thera and invited him thus: “Venerable Sir! Dwell but here; I shall attend upon you with the four requisites of a recluse,” went away and did not remember (his promise) owing to being much busy. Saying to themselves: “The thera dwells in the open air,” the divine beings prevented the rain from pouring down its shower, so that there is no danger of wetting the thera. The king after having observed (sallakkhetvā) the cause of rainlessness, had a cottage built for the thera. The thera, dwelling in the cottage, gained steadiness (samādhāna) on account of getting residential congeniality (sappāya) put forth upright (sama) exertion, intently indulged in developing spiritual insight and attained Arahantship. Hence has it been said in the Apadāna. --- “My wife was dead; my son had gone to the graveyard; my mother, father and brother were dead; they were cremated on a single funeral pyre. Tormented (santatto) by that bereave- ment (sokena) I became thin and pale. My mind became psycholic (khepa), having been oppressed by that sadness. Piereed (parato) by the arrow of sorrow, I approached the interior of the forest (vanantaṃ); subsisting (bhuñjitvā) on fallen (pavatta) fruits I dwelt at the foot of a tree. That self-awakened Buddha, named Sumedha, the conqueror who could put an end to painful suffering (dukkha); being desirous of pulling me up (uddharitukāmo), came to my presence. On having heard the sound of the footsteps (pada), of the great sage Sumedha, I lifted up (paggahetvana) my head and looked up at the great Sage. When the great Hero reached near me (upāgate), zest (piti) arose in me; then my mind became one-pointed after having met that leader of the world. Having aptly gained (my) awareness, I made my offering of a fistful (muṭṭhi) of leaves (paṇṇa); there, on those leaves, the Blessed One the possessor of eye- sight sat down out of compassion (for me). Buddha Sumedha, the leader of the world, after having sat down there taught me the truth (dhamma) which removed (vinodana) my arrow of sorrow. Uninvited (anavhita) they came thence; without any approval (ananuññātā) they had gone hence; according as they arrived, likewise they had departed (gatā); what bawailment should be there? According as also those way-faring (pathikā) living beings, when the rain pours down its showers, with their belongings (bhandā) approach (the shelter) where no rain would shower: when, however, the rain does no longer shower (oramite), they proceed (with their journey) as and how they like; in the same manner, do your mother and father; what bewailent should be there? Visiting (āgantukā) guests are unsteady shaky and quaky; in the same manner, are your mother and father; what bewailment should be there? According as a snake goes casting off its old worn out scaly skin (taca) in the same manner do your mother and father; they abandon their bodies (tanu) here. After having understood (aññāya) what the Buddha taught (gira), I abstained from my arrow of sorrow; after having brought about (janayitvāna) elation, I paid my homage to Buddha, the best. Having paid my homage to the great man-elephant (nāga), I made my reverential offering of a branching flower stalk (mañjarī) of the mountain (giri) fragrant with divine perfume, to Sumedha, the leader of the world. Having made my reverential offering to the self-awakened Buddha, and made my clasped hands on my head, I made my praise of the leader of the world, reflecting upon His foremost qualities. O great Hero! O Omniscient leader of the world; O great sage! You have crossed (the sea of saṃsāra); you pull out (uddharasi) all living-beings (from the sea of saṃsāra) by means of your knowledge. O great sage! You effectively cut off my doubts and delenma (dveḷhaka); you aptly make me enter the right path (magga) by means of your knowledge, O possessor of eyesight (cakkhumā); Arahants the worthy ones who had attained mastership (vasi) who are hightly powerful (iddhika) with six sorts of super- knowledge (abhiññā), the firmly wise who wander about in the sky surround you constantly (tāvade). Learners (sekhā) whose performances are proper (paṭipannā), disciples who abide by their fruition are with you. Like lotuses at sun-rise (surodaya), your disciples do blossom. O possessor of eyesight (cakkhumā) you are unperturbable (akkhobho) resembling the large ocean, peerless as well as unsurpassable; being endowed with knowledge in this manner, you are immeasurable. Having paid my homage to the Conqueror of the world, the possessor of eyesight, full of fame, I went away in the opposite direction of the fragrant chamber (paṭikuṭito) adoring the divers (puthu) directions. Having passed away from the divine world, I descended into my mother’s womb, thoughtfully (sampajāno) and aptly aware (patissato), running well about this and that major and minor existences. Having come out of the house I became a houseless monk; ardent (atapi) mature (nipako) and meditative (jhayi) I devoted myself (gocaro) in seclusion (paṭisallāna). Having made my strenuous effort (padhānaṃ padahitvāna) and satisfied the great Sage, I all the time wandered about like the moon free from the mass of clouds. I was continuously confined to seclusion, serene (upasanto) and controlled (nirūpadhi); having totally understood all cankers, I dwell free from cnakers (āsava). It was thirty thousand aeons ago, that I did reverentially made my offering to Buddha; I do not remember any evil existence; this is the fruitful result of my reverential offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Then, when the rain poured down its showers as if it was glad and joyous of the thera’s attainment of Arahantship, he spoke five stanzas in order to reveal his Arahantship by way of urging the rain to pour down its shower still further (upari). 325. “The rain pours down its shower according as well-sung (sugītaṃ). My cottage is roofed, it is blissful and free from wind (nivate); calmly composed (vūpassanta) I dwell there, then, O rain! Should you desire, pour down your shower. 326. The rain pours down its shower according as well-sung (sugītaṃ). My cottage is roofed; it is blissful and free from wind; tranquil-minded, I dwell there. Then, O rain! Should you so desire you may bring down your shower. 327. “The rain pours down its shower; … free from lust (rāga) I dwell there; … 328. The rain pours down its shower; … free from angry hatred I dwell there; … 329. The rain pours down its shower; … free from delusion I dwell there; O rain! You send down your shower should you so desire. There, yathāsugītaṃ means: in conformity (anurūpaṃ) with good singing (sugītā); even in conformity (anurūpaṃ) with the song of rain itself which is escellent; thus, is the meaning. Indeed, the cloudy sky does not look graceful (sobhati) according as it simply keeps on raining without thundering; in this manner, although having arisen in a hundred and a thousand layers (paṭala), the cloud may thunder and roar, and although creeper-like lightning loomingly flash about, it does not look graceful without the pouring down of rain-shower; raining, having become according to her true nature; however, the rain is freceful; thus, it has been said; “Vassati devo yatha sugitaṃ.” Therefore he said: “Abitthanaya pajjunna (O rain! Do thunder);” and “Gajjika c’eva vassitā ca (thundered as well as showered).” Tassaṃviharāmi means: I dwell in that cottage in the capacity (gabbhena) of noble (ariya) life (vihāra) end the life of proper postures (iriyāpatha). Vūpasantacitto means: being tranquil-minded but rightly (sammā) with the concentration (samādhi) of the foremost fruitioin. The young divinity of the cloudy sky, making his promise, accepting by means of his head the urge (uyyojana) made many a time by the thera in this manner, had his bountiful rain-shower poured down filling up the low-lying land and the dry terrain. The Commentary on the stanza of the Thera Girimānanda is complete. ----